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Dear all

I have added a number of assignments in the Box.Net, which you can find on the right side of the blog, now numbering five articles in total (one of them in Danish), being:

– Maimonides’ Letter on Martyrdom (an analysis meant to be published in a magazine, but was rejected because of too many contributions, and me not having finished my graduate program).

– Abraham as an Early Monotheist, final assignment in one of my graduate courses at Hebrew U, focusing on the comparative study of Islamic and Jewish account on Abraham.

– Det Israelske Shari’a-system i det Overordnede Israelske Lovsystem (Danish).

– Laws of Shabbat in the Damascus Document, final assignment in one of my graduate courses at Hebrew U, focusing on the laws of Sabbath in the Damascus Document (from the Dead Sea Scrolls), attempting to categorize them and trace their Biblical sources.

– The Bible According to the Quran, final assignment in one of my graduate courses at Hebrew U, focusing on the etymology of the Quranic terms on the Bible, and attempting to reach a better understanding of the Quran’s definition of the Biblical texts.

Feel free to use and download them, but in any use of them I expect to be quoted and credited for them.


A little update



It’s been some time – again – and for that I am terribly sorry, but my program does not allow me much time, unfortunately.

Things have happened since last time, and I am now doing two programs, meaning that I am ending up with two MAs when done. The reason why is a little confusing, but nevertheless this is where I’m at now. So beside the Religious Studies program in Hebrew University, I am also doing an MA in modern Middle Eastern studies at the University of Copenhagen, with focus on Israel.

So what does that mean? Well, besides the obvious, less time and more stress, it also means that I can unite two approaches I really wanted to unite, namely the study of religion and how religion exists in and with its surrounding secular environments. When I write secular environments I basically mean the surrounding society which is concerned with mundane matters, matters that might be conducted by otherwise religious people, but still doesn’t belong to the realm of the sacred.

More about that later.

This semester offers course in contemporary trends in the study of religion (at HU), the history of modern ME studies (at UC), issues in the study of Second Temple period Judaism (at HU), politics and religion (at HU), and religion in the ME, where I will be focusing on the implementation of Shari’a in Israel (at UC). Particularly the last is something I really find interesting.


But all that simply fades compared to the most amazing thing, I’m going to be a dad:o). My wonderful wife is supposed to give birth in a little more than a month, so I’m very excited. It is simply an amazing experience to have contact with the little guy, even before he’s born. To feel that he’s part of our lives, even without being around us. Coming home and saying “hi” to him, and feel his reactions is one of the greatest things I ever experienced, and even though I was scared in the beginning I simply can’t wait to see him now.


Anyway, just felt it time to give an update. Take care out there!

The Quran and the Biblical Texts


Warning: This post might be somewhat offending to some Muslims, since it deals in part with the Quran outside the Islamic traditional understanding of it and its message.

As I explained in my last post I did four assignments, and one of them was about how the Quran views and understands the Biblical scriptures. I am not going into detail or post the whole assignments here, that would be a little too much, but there were some aspects which I found rather interesting.

First off, I based the assignments on the findings of Gabriel Said Reynolds (which can be found in his “The Qur’ân and its Biblical Subtext”), who argues that the Quran, as far is it being studied by academics and on its own, should be studied in light of the Biblical texts, which – for him – gives more sense than reading it in light of tafsirs (Islamic commentaries), since that would mean that one would study the Quran through an afterthought, rather than relating to what might be the basis for the Quranic thought, which according to Reynolds are the Biblical texts, and I understand why he thinks so.

Though Reynolds’ book in itself is very interesting I won’t deal so much with its details here – though I might in another post – but more relate to his overall concept.

The second scholar I related to is Mondher Sfar and his “In Search of the Original Koran: The True Story of the Revealed Text” (translated by Emilia Lanier). This book is most likely to offend quite a lot of Muslim minds, since it basically attempts to challenge the Islamic traditional understanding of the Quran as revealed text and how it is revealed. Nevertheless I found it being somewhat in line with Reynolds’ book, and since I did want to challenge the normal understanding of how the Quran viewed the Biblical texts, I related to these two books.

Besides that I related to a etymological inquiry into certain terms, which normally are considered to be related to the Biblical texts, such as Tawrat (Torah, the Five Books of Moses), Zabur (the Psalms of David), and the Injil (the Gospel, relating more to the revelation Jesus got according to the Quran, rather than the four gospels and the New Testament as a whole). I also delved into the usage of suhuf, meaning scrolls or parchment, as well as kitab, meaning book. The two last terms seemed to be rather general, so I did not spend so much time on them. Here I related heavily on Jastrow’s dictionary, as well as the six translations of Pickthall, Yusuf Ali, Sahih International, Muhsin Khan, and Dr. Ghali (all as found at Quran.com – I can highly recommend the website).

What is interesting is not so much that the Quran views itself as being from the same source (God), or that carries the same significance – that it is sent in order to guide in the right direction, as a law from God. What is interesting is that it hints several places that the details of this divine law is not the same as it is presented in the Tawrat, Injil and in the Quran itself. It does hint at the Tawrat being specifically for the Jews, the Injil specifically for the Christians, and the Quran specifically for the Arabs/Muslims. We see it particularly in the fifth Surah (chapter), where Muhammad deals with the question of law and judgment.

What I was especially surprised about was the zabur, which traditionally has been interpreted and understood as being the Psalms of David. This is understandable, considering that David is connected with a revelation called “zabur,” but the term is also used in other contexts. In the following I will quote what I wrote in the assignment:

Zabûr (زَبُور )

Zabur, which root (ز ب ر ) appears 11 times in the Quran, in the forms zubar (زُبَر – 18:96), zubur (زُبُر – 3:184, 16:44, 23:53, 26:196, 35:25, 54:43, 54:52), and zabur (زَبُور – 4:163, 17:55, 21:105), is normally understood as the Psalms given to David, though it is not clear whether it is the collections of psalms as they appear in the Bible (תהילים ).

In Lane’s dictionary he relates to Ibn Barî saying that the ”zibur” (الزبر ) means ”the Book of the Law revealed to Moses and the Gospel and the Kur-an [together]” (Lane, ”Arabic-English Lexicon”, on زبر, pp. 1211). I do not see the sense in relating this root to any other than the one hinted at by Ibn Barî, though he does not mention David in this relation, which is related to the zabûr in the Quran.

21:105 vs. 54:52 – 21:105 speaks of it being told that the righteous will inherit the land, while 54:52 speaks about recording deeds of the criminals. It could be understood from this, that the Zabur is something holding records of people deeds (?). But is it all people, and if so, all in the same “zabur”, or is it only the criminals as it might appear from 54:52 (in this case relate to Pickthall’s translation of zubur to “books of dark prophecies”).

When we relate to the use of the term, we see that it is used with different though related meanings. From a number of verses do we learn that zabur is something sent to more messengers (Quran 3:184, 16:44, 26:196, 35:25 – all expressed in the plural). There does seem to be a contrast between zabur, used in singular, and other messages sent to prophets, where the messages in general is sent to a number of messengers, but the zabur, with the definite article, is related to David only (Quran 4:163, 17:55). These are two of the only times zabur in singular definite form is mentioned in the Quran, the third being in relation to a statement about the righteous and their destiny as being the inheritants of “the land” (Quran 21:105), a statement which reflects Isaiah 60:21 – a possible connection – which could tell of an understanding which covers more than only the Psalms of the Bible. This could hint at the real understanding subscribed to the term, zabûr, to cover those part of the Bible (the TaNaCh part), which includes the Prophetical books as well as the Scriptures (the “NaCh” part, if not all, then at least in the overall meaning). This would also seem to confirm Reynolds’ approach, confirming the link and connection to the Biblical texts. If we relate to the Jewish traditional organization of the Bible, the prophets are gathered under one, “Nevi’im”, and it would seem that this could be the relation between the zabûr and the Biblical texts, except though in the case of the linking of the zabûr to David. Why zabûr is connected, if at all, to the Psalms though these are not normally considered prophetical by the Jewish tradition, can be related to how the Christian tradition views them, indeed as being prophetical, and considering how often the Psalms are connected to being prophecies about Jesus, in some way or another, it is no wonder if the Quran would view the Psalms as being part of the Divine revelations.

Based on this I believe that it would be correct to only understand zabûr as the Book of Psalms in the two cases when it is prescribed to David, if we should understand it in this relation at all, while in any other case, when the Quran talks about az-zubur and az-zabûr (in 21:105) as covering the Bible, except the Torah. It would also seem weird that the Quran did not have any concept of the rest of the books in the Bible, if we only understand zabûr either in context of the Book of Psalms or as covering all Scriptures in general, an understanding I believe we rather should find in the usage of kitâb.”

And with that I will stop here. Please comment and ask if there should be any questions.

All the best

Long time no… posts…



The summer is over, but it hasn’t been spent on vacation – on the contrary, I have been busy with exams and new job, which is why I haven’t written anything for quite a long time now. I’m sorry, but I haven’t had many free moments, and the few I’ve had – besides those spent with my wife and the kids – have been spent on struggling with stupid administrational and economical things caused by confusion and misunderstandings. It is amazing how much mess such things can create.

Anyway, I originally had five tests, four of them written assignments on around ten pages each, and one seminar paper on around 30 pages. I had to cut one of them of, since I simply couldn’t manage it. I hate it, but I have to accept my limits at times.

Anyway, those subjects I did write about was spread over subjects such as questions related to the medieval Jewish exegesis (which I already got a result from, an A, yeah!), an assignment on Augustine and his reaction to Pelagius on the concept of Original Sin (I’m not expecting much from that one), on the Quranic conception of the Biblical Scriptures (following a rather fresh approach by Gabriel Said Reynolds), and finally the seminar paper on a comparative study on stoning in Judaism and Islam, in order to find any possible influences (close to none).

I will probably write more about them in the coming, but not in this post.

I was also asked to write an essay on Amutat Wagner Israel for HaAretz, something I got really excited about, but I’ve never got a reply on it, so I take it that it wasn’t of interest anyway, unfortunately. That essay I might also post in the coming, I need to find out what happened.

As said there hasn’t really been any vacation, so I haven’t experienced any crazy interesting things, so all I would have to tell you about is my studies, and that’s more or less as it use to be I guess. But a few words of what will come. In the coming semester my focus will be more contemporary. I’m going to follow courses in how to understand the current trends in the study of religion, which basically covers all subjects within this theme, as well as a course in the history of Islam research (two different curses, but connected in theme). There will also be a course in religion and politics in a comparative perspective, which will focus on the interrelationship between religion and politics, as it is understood and perceived from the view points of religions, as well as a course in the structure and changes of the modern Middle East, also somewhat connected in theme but not related to each other besides that. That means that I will be focusing on more modern themes and subjects, as well as taking a step a little outside the religion. Where I earlier focused on what any given religion said, I will now be more focused on how we study what any given religion says. It will be rather refreshing I think.

So, that’s it, I think. More or less for now at least. In the coming I will be sharing a little from my assignments and studies, particular the stoning will be mentioned, since I spent quite a lot of time on that one.

Take care all!

Time for Exams!


The finals for this semester are closing in, and it provokes the inevitable question: What am I going to write about in my assignments?

This summer will present me for five finals, which all need a written assignment, one of them being a seminar paper, so there will be a lot of writing, which is fine, I do love to write, but it also takes a lot of extra reading. Nothing to do about that, besides to read.

What is nice about this semester, contrary to the last, is that I have more freedom to choose subjects, so the subjects will be more interesting for me. Anyway, as far as I have decided the subjects I am going to write about are:

The Use of Quranic Verses in Umayyad Architecture: In the course Archaeology and History of Muslim Jerusalem I have been wondering where to put my focus. Since the course mostly focused on the archaeology, and not so much in the history (well, it is part of it), I wondered how to combine it with my study of religion. My decision fell on the use of Quranic verses, which seems to be have very widespread during the Umayyad Caliphate, e.g. in the Dome of the Rock, so I thought that it could be interesting to see how the Quran was used as part of architecture and whether it was meant as some sort of educational tool, as was the case with other expressions of thought, e.g. in mosaics.

Christian Thought on Free Will: In the Early Christianity and Late Antiquity we have dealt most of this semester with studies on Augustine. In one of the classes we dealt with another Christian and contemporary of Augustine, Pelagius, who did provoke some controversy, among other thing on the question of free will and original sin. I found the thought interesting, especially from a theological point of view. Do we really have free will? If not, is God then Just? And if so, is God then All Powerful? It’s going to be interesting to see what these two thinkers thought of it.

Abraham ibn ‘Ezra’s response to Muslim Polemical Arguments: In the Medieval Jewish Exegesis we have dealt with the commentaries and methodology of four great Jewish commentators from the medieval Western Europe, namely Rashi, his grandson Rashbam, Abraham ibn ‘Ezra, and RaMBaN. Since I am mostly focused in the meetings between Islam and Judaism, I have decided to focus on ibn ‘Ezra and possible answers against Muslim attacks on the Jewish faith. I have to admit that I’m not too sure whether he really did deal with it, so I might change focus to his answers to the Karaites instead, in order to keep my focus on the Muslim world.

The Jewish Convert’s Attack on Judaism, and the Jewish Thinker’s Responses: The Battle over the Bible has really been an interesting course, where I’ve learned a lot of new things concerning approaches to the Bible as text and as phenomenon, both concerning Jewish, Christian and Muslim attitudes. Especially one Muslim caught my attention, the 12th century Jewish convert, Samaw’el al-Maghrabi, who wrote a polemical work against the Jewish faith called Ifham al-Yahoud, Silencing the Jew. This work apparently did become rather known, since we see a lot of later responses to it. One who responded rather early is Maimonides, though not on all of the Ifham, and probably not directly on it either. In his Iggeret Teyman, Letter to Yemen, he responds on some of the claims which is being brought forth in the Ifham. It could be interesting to see how the two view the Bible, and how Samaw’el’s approach differ from earlier Muslim approaches to the Bible.

Jewish Influences on Early Islamic Jurisprudence: This is one I’m really looking forward to, and which I have spend a lot of time considering. In the Early Islamic Texts and the Formation of the Muslim Community I have chosen to write my first seminar paper. I did decide from the outset to focus on Islamic law, since I feel that there are a lot of similarities between law in Islam and in Judaism, both in rules but also in methodology and attitudes. It is going to be a challenging subject though, leaving me with four problems to choose between. The first is the obvious comparative study of Jewish and Islamic Jurisprudence, where I wondered about whether there are any Jewish influences in the way early Islamic scholars approached the deduction of laws. One reason why I think so is the contrast in method there existed between the two earliest schools of law in Islam, al-Maliki and al-Hanafi, the former being situated in Medina and Mecca, and traditionally focused on tradition, based on the logic that since the prophet lived there, then he would naturally correct people who did things incorrect as well as showing the people the correct ways, whereas the latter, situated in Iraq, was much more inclined to relate to logical reasoning, something they might have learned from the many great Jewish scholars which had their ancient dwelling there, namely in the old Babylon. It wouldn’t be totally weird for the early Muslims to have relations to the Jewish scholars of Iraq. This doesn’t mean that there was influences or that they were total in so far as there were. The problem is how to relate to the matter, do we choose to make an external or internal study, do we compare the apparent similarities or do we go in and focus on the approach and outlook.

The interest in this particular subject was raised by two articles, one by Judith Romney Wegner, “Islamic and Talmudic Jurisprudence: The Four Roots of Islamic Law and their Talmudic Counterparts,” and one by Joseph E. David, “Legal Comparability and Cultural Identity: The Case of Legal Reasoning in Jewish and Islamic Tradition.”

In Islamic Jurisprudence there are four sources traditionally, two revealed sources, Quran and the Sunnah of the prophet (as it is found in the Hadith-literature), as well as Ijma, which means consensus, as well as Qiyas, which means analogical reasoning. The two first sources are agreed upon a hundred percent by all four schools, where as the two latter sources are subject for discussions.

Wegner, in her article, argues that the four sources are influenced by Jewish sources in the Talmud, the Quran being the Islamic answer on the Written Torah, the Sunnah on Oral Torah (written down in what is called Mishnah, which root is close to the root of sunnah), the consensus of the Ulamah, the learned Islamic scholars, being the Islamic answer on the consensus of the Sages, and Qiyas, legal reasoning being the answer on the Talmudic reasoning, two forms of reasoning which seem pretty similar, at least from an external point of view. And it is here where David comes in with his article, where he deals with different approaches to the comparative study, attempting to present a new approach, “jurisprudential consciousness”, based on the conscious ideas, principles, concepts, beliefs and reasoning of the jurist, which contrary to Wegner’s approach is a much more internal approach, leaving a different impression than the first.

An example is in its place, taken from David’s article. In both the Talmudic reasoning as well as in Islamic reasoning there is an understanding of judicial error, that is, a judge who makes a faulty decision. There are two categories under this subject, those faults which are based on lack of knowledge or understanding of the revealed sources, and those which is caused by flawed legal reasoning. In both Judaism and Islam the former has to be corrected, whereas the latter is accepted. And in both religions the former is based on precisely the same criteria, going against the revealed sources (in Judaism the Written and the Oral Torah, and in Islam the Quran and the Sunnah), where is the criteria differs in the latter case. In the Talmud the flaw based on legal reasoning is based on the wrong choice of two differing opinions, which have never been dealt with. It can be the case of two Tannaim (Mishnaic Sages) or two Amoraim (later Sages from the Gemarrah) who have a disagreement which was never solved. A later judge might then base his decision on one of the two opinions, whereas the general practice follows the other opinion. It is a fault, since he should have followed the normal practice, but it is still accepted. In case of Islamic thought, at least according to Shafi’i, the fault is caused based on flawed legal reasoning based on the principle of qiyas, analogy, not on the judge deciding the wrong of two differing opinions. And here we see a contrast between Jewish and Islamic legal reasoning.

But this is only the first of the four possible problems I might choose among. That is, how much similarity or difference are there between Jewish and Islamic legal thought, and can this be a sign of Jewish influence on early Islamic legal thought? The next problem is to establish connections. Namely, are there any Jewish converts who had influence on early Islamic law? If not, can we then assume that early Muslim legal scholars met with Jewish scholars and discussed with them? That is also an interesting question, a question which demands a different approach, focusing on historic accounts on interfaith meetings between Jews and Muslims within the first centuries of Islamic time.

The third question deals with the reasoning and methods of the “ahl al-ra’y,” the people of reasoning, the early Islamic scholars in Iraq, an important step in understanding the way the resonated in their dealing with legal questions. The reason for the importance of this, is obvious. If Shafi’i, a third century AH Islamic scholar, can be said to be influenced by Jewish thought, whereas the earlier Islamic scholar in Iraq differ strongly, then the question is how much Jewish legal thought influenced Islamic legal thought, and if at all.

The fourth problem is the already mentioned difference in approach found in the Meccan-Medinan legal thought, as expressed by imam al-Maliki, and the Iraqi legal thought, expressed by imam abu Hanifa, and their disciples. There are differences and the root and cause of these differences can be hinting to some Jewish influences on the one of them, so far as we can point to any similarity in the legal thought of the two religions.

My problem is to choose only one of these for problems, not having room or time enough to deal seriously with all of them. And I am in doubt which one of them to focus on.

So, there you are. This is my program for next two months. I’m looking forward to share thoughts and progress with you.

What’s Going On?



As I hope you have noticed it has been some time since my last post. I am sorry for that, but the last couple of weeks have simply been too busy and packed, among other things with the conclusion of my assignments and the beginning of the new semester.

When I have received my grades I will most likely share one or more of my assignments, or at least tell about them, so for those interested, there is something to look forwards to!

My new semester offers both the continuation of some old courses, as well as the introduction of some new ones. Early Christianity and Early Islamic Texts are continuing, though with the unfortunate change in the former, that Dr. Paula Fredriksen is not going to teach us anyway, so we are continuing under Dr. David Satran (who definitely is a good teacher, no doubt). The focus in the new semester will be on Augustine, so I’m looking forward to spend some time on one of the biggest Christian thinkers. If any of you out there can recommend any material on him, then please let me know.

Hebrew is also being continued, though on a new level, which also introduce me to a course on Jewish Texts. On Hebrew. High level Hebrew. Just hope that it’s not going to be too high, though I do speak Hebrew I’m still not used to it in an Academic context, but I’ll guess that will change now.

The new courses are Medieval Jewish Exegesis, with focus on Rashi, Rashbam, and Ibn ‘Ezra, Z”L, going to be interesting, and after the first class I can see that it’s certainly is going to teach me a lot of new things. Stay tuned for that one. I also am going to begin a course in History and Archaeology of Muslim Jerusalem, something I really am looking forwards to, but we are waiting for the first class, because of strikes (big dislike). And finally a course called “The Battle over the Bible!” on Jewish, Christian, and Muslim polemics and interpretation of the Bible. Definitely also going to be interesting, already having discussed whether the Rabbis believed that they had the exact original text being revealed in their hands (they didn’t!), so also a course I’m going to relate to a lot.


What else will I be focusing on this semester? Since I’m going to write a seminar paper on Fiqh, Islamic Jurisprudence, there probably will be some focus on that, as well as gender studies in Judaism and Islam, since my focus will be on that in context of religious law the next coming semesters (I think). I’m working on Langmuir’s and Geertz’ theories of Religion, so I’ll probably also deal a little with that.

Besides that it’ll probably be whatever comes to my mind, as normal.


That’s it I think. Take care out there!

Examination time!


Examination time is nearing with VERY fast steps, and I’m getting a little stressed, honestly. Normally I love the exams, but there is a clear difference between having to write exams in two-three courses with time dedicated for exams, and now five courses, while still having to follow the normal studies and work. Anyway, I take it as a challenge.

So far I have found the subjects in two of the course, the course on Islamic entertainment, history and religion, and the course on early Islamic texts and the formation of the Muslim community.

In the first I will be focusing on Abraham and Ishmael, trying to show how Jewish material, Biblical and Midrashic respectively, is going again in Islamic material. Let me be clear, it is not an attempt to show that “Islam is basically just a rip-off from Judaism”, but instead to focus on accounts being popular and widespread in the Arab world, figuring out how much Jewish material is going again in the Qur’an and later Islamic materials respectively, and seeing how much can be said to be “purely” Islamic.

In the other course I will be focusing on “Hagarism”, the theories of Patricia Crone and Michael Cook, in order to be able to explain one of the modern approaches to the formation of the first Muslim community/ties. It won’t be my final exam in this course though, which will be in the summer, where I will be writing a seminar paper on the woman’s status in education according to al-Shafi’i, maybe compared to Hanbali, I haven’t figured that one out completely yet.

So the next couple of weeks or so will be in the light of Islamic studies, it seems like. Not totally, since I also have a course in early Christianity and Classical Jewish texts respectively, so there will also be some Christianity and Judaism. So now you’re warned. I sincerely hope that you will participate in my studies, at least those I share, and discuss some of the issues and things I will put up here.

Take care.